The 12th-13th of Tamuz: Chag HaGeula

00:01 Speaker 1 Good Yom Tov. Yud Beis Tammuz. We're gonna discuss in of the Rebbe. That the Rebbe spoke about Yud Beis Tammuz on various occasions, and we'll open up with a of the Rebbe, that the Rebbe began the farbrengen Yud Beis Tammuz in nineteen sixty-five. The Rebbe states that it is known the story of the first Yud Beis Tammuz in nineteen twenty-seven, that when the Friediker Rebbe needed to appear in the government office in Kostroma where he was exiled. So when he came there being escorted by the Hasid Rabbi Elchaim Althaus, it was verified that that day's Tuesday, Yud Beis Tammuz, there is a certain chag, a certain holiday in Russia, and therefore the office is closed and there was only one person there to set up the necessary things that, uh, in the office, although the office was formally closed. And he relayed to them that an order came from Moscow that the previous Rebbe is free and he can return back to Leningrad, Petrograd. And since on this day the office is closed, so therefore he will have to return tomorrow, Yud Beis Tammuz, to receive the official papers of release. The Friediker Rebbe came back from the office to the place where he stayed in Kostroma, in the house of the Shehechet of Kostroma. The news already arrived there that the Friediker Rebbe is free. And the Hasid Rabbi Michoel Dworkin, who was there, from great excitement of this surprising news without any preparation, without any advance notice, and behlahl he wasn't always within

01:55 Speaker 1 a frame of limitation. He took a bottle of maska, which was a small, uh, valium, didn't drink it, Chas veShalom, but held it in his hand, and he danced around the house where the Friediker Rebbe stayed in Kostroma, and he sang the nigun in Russian, which the contents is Ein Eid Milvadi. The Rebbe explains that Rabbi Michoel Dworkin picked up on this nigun while he was working in, in past times, many years in the forest with non-Jews, and b'meheilah he used many inyanim words of Russian. B'meheilah he sang the nigun Netu Netu Nikava Karomi, and the Rebbe continues that the next word is actually Hashem's name in Russian. And since the Alter Rebbe writes that we shouldn't mention Hashem's name even in another language other than Hebrew, so therefore we cannot pronounce the Aibishter's name in Russian. So therefore it is Karomi Yevo, which means there's nothing besides him. Everybody knows the him means Hashem. And that is how he danced with a bottle in his hand, around the house. So the Rebbe continues that mesubal there are people here that know the nigun, and b'meheilah they will teach everyone assembled here the nigun. And the Rebbe concluded, "So now we need to find who knows the nigun." The Rebbe turned to many people who were present at the farbrengen and asked them if they know the nigun. And the Rebbe added, "I cannot sing the nigun today. If it would be Simchas Torah, I would teach the nigun." The Rebbe would customarily teach a

03:37 Speaker 1 new nigun Simchas Torah. But he started, he started to hum the nigun quietly. And then the Rebbe asked, "Nu, there isn't even one Yid from Russia that knows the nigun? Amud Na'amar Atzes." Strange ignorance. One of the mesubim, one of the, um, people present began singing the nigun. So the Rebbe says, "Nu, it's not a different version, but it doesn't matter. Let, let it be this version. The beginning is similar and the contents is similar. The tone is different." And then the Rebbe said with a smile, I-I'll first say it in Yiddish. It would be more a benefit for you that you should sing the nigun, because if you will not sing the nigun, I will start making the hadran, the siyum on the Gemara which the Rebbe made at that farbrengen. Im yirtze Hashem in the next installment, we'll continue b'negia to Yud Beis Tammuz. the earlier installment b'negia to the of the Rebbe Yud Beis Tammuz nineteen sixty-five. The Rebbe continues and says that in general, we know that there were three people present when the previous Rebbe was informed that he is going to be released and will be able to return home to Leningrad. Each one of the three received the news within their framework. Rabbi Elchaim Althaus, the Rebbe refers that he already spoke a-a-about it in an earlier occasion. When he heard the news, his face changed color. Not just it changed color, half of the face was white, half of the face was red. The Rebbe says to

05:28 Speaker 1 the extent that the previous Rebbe feared that nothing should happen to him health-wise, and he immediately calmed him down by placing his hand on his shoulder so in order that it should settle down. Rabbi Michoel Dworkin, as mentioned earlier, he took a bottle of maska and he danced around the house with the nigun Netu Nikava. In addition to that, there was a, a third party there, a third person. In the house of the Shehechet of Kostroma where the previous Rebbe was hosted while he was in Kostroma, there was a young child. The Rebbe- adds that he does not know exactly how old he was, if he was eight, nine or ten years old. Although chol ayin he wasn't really a settled person, a person that has a great understanding. And when he saw the commotion and the excitement by all present, he wanted to demonstrate his excitement, what he can do. So he climbed up on a fence and with his head on the bottom and his feet up, he was walking around on the fence many times. The Rebbe then at the farbrengen with a smile on his face said, "Maybe there's someone here that can do the same thing." And the Rebbe referred to a Yid, Rabbi Avrom, his son, who lived in Kfar Chabad. The, the Rebbe, uh, continued that he does this, and mesamach he's also doing it now in Kfar Chabad, and it should be for his benefit and for his health. To draw down this nekuda, the Rebbe said,

07:12 Speaker 1 this concept that the head is on the bottom and the feet are on the top, which is logical in a time of great joy. So the Rebbe brings out that even a child of seven or eight years old who was raised and educated in another atmosphere, in another environment, also he was permeated with this joy. And the Rebbe concludes that b'negei einu, b'negei to us, the ultimate goal of a story is that everyone in their lifetime goes through different time slots, different timetables. There is a time that a person is a young child, and then there is a time that the person becomes an adult, and then he becomes an old person, an old man. Ad der azeh, the same thing is reflected every day, and ad der, the same thing every year. There are times that a person finds himself in katnus hameichin, which means his mind is not completely developed, and then there are times that his mind is developed and alert, and then there are times that his, his mind is as matured to its capacity and in a very settled mind like an older person that is more in a settled, uh, manner. And the ma'amar of the Rebbe says in all these three different stages, the Inyan of geulah, redemption needs to permeate everyone that they should be higher than their vessels, to go out of their limitation. It should be mei decha, mei, your utmost, which connects with the true utmost, utmost who is the Aibishter, and the Yid

08:55 Speaker 1 brings it down into this world. The hemsekhe to the earlier installment has been agir to Yud Beis, Yud Gimel Tammuz. We're continuing now Be'ezras Hashem with installment number three, discussing a farbrengen of Yud Gimel Tammuz, Tor Shin Hei, nineteen forty-five. This farbrengen took place in seven seventy in the office of Machneh Yisroel, which later became the Rebbe's office, Yechidas room, and it was documented by Rabbi Avrom Weingarten. He was a tomim, a bocher then in seven seventy, and he would document many different farbrengens that he heard from the Rebbe and from Mashpiyim. The Rebbe began the farbrengen that when they came to arrest the previous Rebbe, he was in middle of supper. And the previous Rebbe saw that they entered the house, and he reached Birchas Hamazon. He prolonged the Birchas Hamazon. It should take longer. This allowed the family members to gather and place many of the documents that dealt with the previous Rebbe's activities in Russia. They were all placed in boxes, including also, um, other papers that were not of great importance, and this accomplished that when it came to the search, they were not able to find anything that should prove dangerous. In the middle of, of the search, a Chassid arrived at the house of the previous Rebbe. Rabbi Avrom Weingarten, when he wrote down this reshimah, he left a space not mentioning who it was, but it seems like from Rabbi Elokim Althaus that it was the Rebbe. When the Rebbe saw the whole house is lit up, he

11:07 Speaker 1 understood something happened. He surrounded the house, went all around, and was afraid to knock on a door or a window. At the end, the Rebbe knocked on a window, and the Rebbe's son, Chaim Mushka, told him what happened. The Rebbe immediately contacted Rabbi Elokim Althaus and additional Chassidim to tell them what is going on. Many Temimim bochurim went to Chaim Lieberman, who was the reb- previous Rebbe's maskir. He lived in a different, uh, uh, house, and notified him about the dangerous documents that are found by him, that they need to be destroyed. The bochurim that went since it was dangerous to go at night because of the government, so they made themselves like shik- like shikurim, uh, as they would be drunk, as they were drunk.

12:13 Speaker 2 And that is how they managed to get to the house of Chaim Liberlin. In the corners of the streets, Anash, curious to know what is going on here, to know where is this car going to take the previous Rebbe, they also stood there and acted like drunk. The Friediker Rebbe said they took him, um, to the prison about two fifteen AM. But the Rebbe says the minute bediuk, Friediker Rebbe says... The Rebbe says the Friediker Rebbe does not know bediuk what minute this was. Uh, while they were driving, the GePeU officers started to talk to each other, joke to each other, "Look at these Jewish drunks." Behemsich of this farbrengen, the Rebbe mentions different facts which are already published in the Rishimos Hamaiser of the previous Rebbe. But then there are some facts which are not in this Rishimos Hamaiser. The Rebbe mentions that there was a certain form with questions, a questionnaire, and the previous Rebbe answered on some of the questions, and there was a, uh, secretary, a lady that would fill in the answers as the Friediker Rebbe was responding orally. When the questions were complete, the Friediker Rebbe took the beigen, this, uh, th-this form, and he read everything that it says there. And the questions that he did not answer, he made a line like crossing it out. And that is to point out that on these questions he didn't give any answer in order that they shouldn't write things on their own in a fraudulent way. He then counted

14:38 Speaker 2 how many things he wrote, and once he completed reading it, he signed his name. Another fact that the Rebbe mentions in this sicha, that one-- when one of the interrogators, Lulov, prided himself in front of the previous Rebbe and warned him that many people were killed by him, this was to threaten, Chas veshalom, the previous Rebbe. The previous Rebbe said, "Wer weiss was dein sof vet zein?" Who knows what your end will be? And exactly that, some years passed, and he himself was also killed. When they arrested the previous Rebbe, he had in his property more than about a hundred cigarettes. It means basically referring to paper from which they use for cigarillos. In Russia, the Rebbe says the papirosen are big, large. And in prison, the previous Rebbe wrote Chassidus in the Beis HaSoferim on a hundred and seventeen of these papers. The Rebbe tells us that when he was in Paris, he had some of these papers. He managed to see about ten of the papers. The Rebbe concludes, "But now the previous Rebbe does not have these papers." Concluding with a vort that the Rebbe said about Kastromah. Kastromah, that when the previous Rebbe was in Kastromah by the Shechita, there were rebiste mevsim. There were miracles that were seen accomplished by the Friediker Rebbe. Behemsich to the earlier installments benegeah to Yud Beis Yud Gimmel Tammuz. We're continuing now, Be'ezras Hashem, with installment number four, discussing various references that the Rebbe expressed during the farbrengens benegeah to the days of Yud

16:59 Speaker 2 Beis and Yud Gimmel Tammuz. Firstly, the Rebbe compared it to Hanukkah, that in the same sense what took place Hanukkah, in the miracle of Hanukkah, they established and instituted the Yom Tov for the upcoming year, but not that year itself. In the same sense, Yud Beis Yud Gimmel Tammuz, in the year Taf Res Peh Zai, in nineteen twenty-seven, there was a directive, a, um, heruah in a telegram, beli pirsum, that it should not be with publicity. The next year it became a formal and official Yom Tov. Expressions that the Rebbe used benegeah to Yud Beis Yud Gimmel Tammuz, on one occasion in Taf Shin Yud, nineteen fifty, the Rebbe referred to Yud Beis Yud Gimmel Tammuz as Moed HaMeyadim, the Yom Tov of Yomim Tovim. Likewise, another occasion, the Rebbe used the expression Chag HaChagim. The Rebbe explained benegeah to Moed HaMeyadim That since it is a Yom Tov, a geulah date that relates exclusively to the Nesi Hador, therefore, it is not something individual, it is not something minor, but it is something that encompasses the whole generation. It is considered a very general day, and therefore it is the Moed of the Moyadim. On another occasion, the Rebbe said that Yud Beis Yud Gimmel Tammuz, here it was in particular been a year to Yud Beis, which is the beginning of the geulah, is an auspicious day to take upon oneself good hachlotes, good resolutions. On another occasion, the Rebbe said that these are auspicious days to strengthen and go in the ways

19:14 Speaker 2 of the Bal, of the Bal Agulah of Yud Beis Yud Gimmel Tammuz. There was once a ro'eh, a directive to the Gabbai in seven seventy. This was when Yud Beis Tammuz was on, was on Shabbos, that when they get to Bo BeShalom in the Lecha Dodi, they should say BeSimcha, BeSimcha Uvtsahala, since Yud Beis Tammuz was on Shabbos that year. And finally, an interesting biur that the Rebbe gave, how is it that we institute a new Yom Tov, especially in the time of Galus? So the Rebbe mentions from the Chasam Sofer an additional achreinim that since this Yom Tov stems from and results from the Galus itself, so therefore it is a separate special category that, uh, that allows to institute a new Yom Tov. The Rebbe quoted a few times over the years that even the Menagdim, the ones that, uh, placed the previous Rebbe in jail, they already knew that this arrest will later result in a liberation, and it'll be an additional Yom Tov by Chassidim, by Yidden. So already from the arrest, there will be a Yom Tov. The hemsekhe to the earlier installments be-negeah to Yud Beis Yud Gimmel Tammuz, we're continuing now, be-ezras Hashem, with installment number five, discussing a sicha of the Rebbe from Yud Beis Tammuz, Tov Shin Chaf Vav nineteen sixty-six, which the Rebbe points to a miracle that happened with many who were involved in trying and exerting themselves actually to the utmost to release the Friediker Rebbe from prison. This involved diplomacy and other

21:58 Speaker 2 means of pressure. The Rebbe says in the sicha that in addition to the great miracle that happened with the previous Rebbe, there were also many individual miracles. Amongst them, an event, a meurah, that although at the time people did not focus on it, did not make it seem significant, but now after the many years that have passed, when we ex-examine this matter in a very relaxed way, ruhigkeit, we realize that, bammes, this is a, a very great miracle that had no connection to nature. And the Rebbe continues as follows. They say that the order in that country is that the, um, the citizens of the country are monitored very strongly from the government. And the Rebbe says this is also the condition now. The Rebbe was speaking in nineteen sixty-six. A lachas kama v'kama surely then in nineteen twenty-seven, and especially in relationship to the imprisonment by which... During, and during which they actually made a very, very thorough search, and they would look be-sheva einayim, with seven eyes, to all who had a connection with the Friediker Rebbe. And nevertheless, as soon as it was publicized that they arrested the Friediker Rebbe, there were tens of Yidden that threw themselves into various activities and ishtadlus that the Friediker Rebbe should be freed. And they didn't take in consideration that at the same time, they're gonna be looked after, monitored, tracked. They did not focus on the dangerous results that are related to this matter. And they did it in a very obvious way. They

24:23 Speaker 2 send letters with their name signed, and even more yet. They themselves personally turned to different levels in the government which were responsible for the verdict of the Friediker Rebbe, and they will mishtadel to influence them that to free the Friediker Rebbe. And after all this, we see ad var pela that amongst all these Yidden who were involved in this ishtadlus, there isn't even one and only person who was hurt as a result of his ishtadlus in any way, in any manner. Not negeah benefesh, not in yonim de ra nege badeli, not in yonim of even money or parnasa. Everybody came out safe, be'ezrat Hashem. And the Rebbe continues that we can add, the Rebbe says, yeshlemar, that in a prat, this miracle is even greater than the miracle of the geulah itself, of the Friediker Rebbe. Although the geulah of the previous Rebbe was an open miracle, still it had a livush, an achiza, a connection with nature. It went through the channels of nature, through many people who had great influence in that country and also outside of that country. But those that were meshtadel and worked to free the Friediker Rebbe, especially those that they personally went to various places and offices which were from the highest levels to request to free the previous Rebbe, al pesei halanushe, the Rebbe says, according to logic, there is no sense that it did not, that it should not hurt them, that it should not bring any damage, chas v'shalom. And still, their ishtadlus did not

26:37 Speaker 2 hurt them in any way. Everything went through in a very smooth way. So the Rebbe explains, v'yeshlemar b'derech hafshar, that this is what the Friediker Rebbe accomplished. Either he explained it or he accomplished it through saying right after he received the news of the geulah, the maimer on the posek hava yali b'ezrai. And as he explains that since it's hava yali, that it's, uh, it's connected with Hashem, so b'meila, all these people that helped him are all included in it and were protected by Hashem. Referring to the earlier Yud Beis Yud Gimmel Tammuz installments, we're now continuing, be'ezras Hashem, with installment number six, where we will, im yirtzeh Hashem, discuss the Yud Beis Tammuz farbrengen. The farbrengen took place annually in the evening between Yud Beis and Yud Gimmel Tammuz. As the Rebbe cited an example on occasions that in halacha it is stated that when it comes to kodshim, to sacred matters, the night follows the day. Another reason is also that the redemption, the geulah of the previous Rebbe in a practical sense actually took place on the thirteenth day of Tammuz, not Yud Beis, but Yud Gimmel. That was the peh mamash, uh, of the geulah. The farbrengen would begin around eight-thirty PM, and in later years it was changed to nine-thirty PM. If Yud Beis Tammuz would be on Shabbos, then in addition to the farbrengen on Shabbos, a second farbrengen would take place on Sunday evening. This was referred to the formal farbrengen of Yud Beis Tammuz when many more

28:37 Speaker 2 people were able to attend. On the second floor in seven-seventy, the Rebbetzin HaMedina, Friediker Rebbe's Rebbetzin, would make a mesiba, a gathering for many women who had a connection or would visit her throughout the year. The mesiba would take place three times a year, Yud Tes Kislev, Purim, and Yud Beis Tammuz. Before the farbrengen, the Rebbe would go up to the second floor and sit down at the table where the previous Rebbe and Rebbe over the years ate the Yom Tov seudas. A group of older Hasidim participated. A light kibbutz snack and drink was served. There was a short conversation or conversations at the table. The Rebbe would then walk to the room where the Rebbetzin HaMedina sat with her guests and waited till the Rebbetzin saw him and would then nod with his head as a greeting and would return to his room. A while later, the Rebbe entered into the shul to begin the farbrengen. The Rebbe immediately, upon sitting down, would begin speaking as opening words relating to the contents of the day and a lesson derived. After the sicha, Rabbi Mendlik, who was the Rosh Yeshiva in seven-seventy and he was also the Sar Hamashkim, the one that would serve the Rebbe the wine, he poured in wine into the Rebbe's kos. The Rebbe would then make the brachos on the cake and wine and would say l'chaim to the assembled. That is when the first nigun would begin at the farbrengen. Although the topics of the sichas may have varied

30:45 Speaker 2 from year to year, but the basic spirit and sort, sort to say spine of the farbrengen was the theme of Yud Beis Tammuz, the previous Rebbe's liberation and the lessons derived from this day. The Rebbe would also deliver a maimer during the farbrengen. Amongst the topics that the Rebbe addressed over the years during the farbrengen, this farbrengen would be deriving lessons from specific aspects that took place during the arrest of the previous Rebbe or during the redemption. In addition to that, there would, in the middle of the early eighties, in the early eighties, the Rebbe would also speak much about the moment of silence and concept that the Rebbe stressed very much to be instituted as a law in the public schools, which would regulate and raise a civilized generation. Likewise, the Rebbe stressed the necessity of spreading, publicizing the seven Noahide laws. Occasionally, a representative or a dignity of the city, state, or federal level would be in attendance, seated in a bench behind the Rebbe, and after the sicha, this person would walk over to the Rebbe for l'chaim and a brief conversation. On other occasions, the Rebbe would choose to make mention or focus on a current event which dominated the news. The Rebbe would analyze it and derive a lesson which can be learned from it. At times, the Rebbe would speak a sicha regarding Eretz Yisrael. The Rebbe would quite often dedicate a sicha for the Jewish women addressing the She-Ubneish Yisrael and their qualities in regards to chinuch, education,

33:02 Speaker 2 tefillah, mitzvahs in general, and their unique influence on their environment. Towards the end of the big weekday farbrengen, there would be a sicha dedicated to the Yidden who were still in Russia, during which the Rebbe would conclude with a bracha for them and their families for being able to leave as quick as possible. In Taf Shin Yud Beis, nineteen fifty-two, the Rebbe initiated, established a magbis at the Yud Beis Tammuz farbrengen. A magbis is a fundraiser, and this was, uh, for the sake of the Mesadris Ohr HaYeshav Yitzchak, a network of chadorim for young children in Eretz Yisrael and Morocco, et cetera. Envelopes were handed out for the tzedakah, and small papers were for the writing of people's names and their mothers' names, which the Rebbe would take to the eyl. When the Rebbe initiated this magbis in nineteen fifty-two, the Rebbe said the following: "Everyone could par- can participate by contributing at least eighteen cents. One can give for someone who is not present, and the money should be handed in within eight days." In conclusion, the Rebbe would ask to sing the hachana, the preparation nigun, to the Alter Rebbe's nigun, and then the Alter Rebbe's nigun, which is sung at chuppas, followed by the nigun Ner Ezratza. The Rebbe would announce that people should not forget to make a bracha achronah. An after bracha, the Rebbe would make the bracha achronah from a siddur quietly and would walk out by beginning a freileche nigun. The hemshach to the earlier installments about Yud

35:11 Speaker 2 Beis Tammuz, we're now continuing Be'ezras Hashem with installment number seven, where we will im yirtzeh Hashem discuss the heroes, directives of the Rebbe regarding Yud Beis Tammuz farbrengens amongst Hasidim. In Taf Shin Lamed Ches, nineteen seventy-eight, the Rebbe in a sicha on the Shabbos prior to Yud Beis Tammuz said the following: "Yehi ratzon, we shall prepare for Yud Beis Tammuz appropriately, including making farbrengens. There is a unique quality in making a big central farbrengen since bedeiv am hadras melech, the greater the audience, the greater the splendor of the king. On the other hand, there is a positive note, quality in making farbrengens in many places, whereas then people who don't live near the location of the central farbrengen can have access to attend a local farbrengen since it is in their shulne and shul." When we refer regarding a farbrengen which relates to two days, Yud Beis and Yud Gimmel Tammuz, we have three evenings. The night of Yud Beis Tammuz before the day, the night of Yud Gimmel Tammuz, and mitzo Yud Gimmel Tammuz. This allows sufficient time to make farbrengens in many places and also to make a central farbrengen to the extent of a eila ukolona, that this encompasses everything. In conclusion, the Rebbe used an example For the more, the merrier. The Rebbe referred to the Minik regarding the reading of Parsha Zachar, discussing the eradication of Amalek. It is then to fulfill the appropriate reading when we read the two versions, Zechar Amalek and Zechar Amalek. The Rebbe quoted the

37:32 Speaker 2 Tzedakah of Lublin, a Chabad Hasid and a Pesek, who said, "Zechar, Zechar, abi gut abmeken." Either Zechar or Zechar, as long as we eradicate Amalek well. The Rebbe continued that so too in our topic, let there be two farbrengens, three farbrengens and more. There should be a farbrengen all year round. It should be a year of joy, simcha, as long as it will be simcha perez geder. Joy breaks through all limitations. Ten years later, Tav Shim Mem Ches 1988, the Rebbe introduced, initiated the following. Based on what was mentioned earlier, through geulah, a new dimension is introduced. We can suggest that the celebrations of Yud Beis Tamuz this year should be connected with a new idea, project, which ex-expresses itself in maise, in practical sense, that everyone should add or increase in something new in their activities of spreading Torah and Yiddishkeit. Everyone, including children who are sayach to this, should make a chesbon hanefesh in a practical sense in the, for the past year from Yud Beis Tamuz Tav Shim Mem Zayin, that is 1987, through Yud Beis Tamuz Tav Shim Mem Ches 1988, regarding their good peulos, the activities that he or she did. In order that it should ha- be a sincere evaluation with the fullest strength, one should put it in writing. At least three new peulos they did over the course of the past year, the maise bepeil, in a practical sense, not just in thought and resolution, or verbally as a suggestion to someone else, but maise bepeil, peulos

39:44 Speaker 2 in the spirit of the previous Rebbe, the Baal HaGeulah, for which he sacrificed himself in spreading Torah, Yiddishkeit, and Chasidus. In order to add validity, one who will send this report, the Rebbe's referring to sending the report to him, and will add his name and his mother's name, should mark on the sealed envelope the personal name and the family name, and also add a Ches, Ches standing for Chodesh, something new, which notes that this relates to the new initiative. On Yud Gimmel Tamuz Tav Shin Mem Tes, 1989, the Rebbe said that in addition to the farbrengen which took place on Shabbos Yud Beis Tamuz, there should follow a continuation for the next three consecutive days after Shabbos, Yud Gimmel Tamuz, Yud Daled Tamuz, and Tes Vav Tamuz. These three days have a unique quality since they are all in the weekdays, and we can do things that cannot be done on Shabbos, like giving tzedakah or participating in a farbrengen with more Yidden who live a great distance away via the telephone and similar. On the ninth of Tamuz, Tav Shin Nun, 1990, the Rebbe distributed the maimer which the previous Rebbe released on the occasion of the first Yud Beis Tamuz celebration in Taf Res Pey Ches, 1928. This was intended that Chasidim should study the maimer. The maimer begins with the words, "Asarah shayeishvim ve'eishkim betorah," which this was the work of the Friediker Rebbe setting up chadorim, underground chadorim in Russia up till 1927 when he was arrested and continued Yiddishkeit in

41:51 Speaker 2 Russia. The maimer also contained a dollar for tzedakah. The hemsech to the earlier installments been a year Yud Beis Yud Gimmel Tamuz. We're now continuing Be'ezras Hashem with installment number eight, where we will, im yirtzeh Hashem, discuss an important aspect of the Yud Beis Tamuz farbrengens, the maimorim. The maimer, the discourse that the Rebbe delivered during the farbrengen of Yud Beis or Yud Gimmel Tamuz. Generally, the o- the beginning of the maimorim, the divrei hamaschil of the maimer, the opening verse of the maimer is related to the contents and meaning of the day in which they were delivered. In the Yud Beis Tamuz maimorim, we find maimorim which the opening of the maimer and also its contents is based on the previous Rebbe's maimer, the Baal HaGeulah of Yud Beis Yud Gimmel Tamuz. In the first year of the Rebbe's, uh, Kabbalas Anessios, Tav Shin Yud Alef, 1951, we find that the Rebbe based his maimer on the previous Rebbe's maimer, which was just published then for Yud Beis Yud Gimmel Tamuz. This was the seder by the Rebbe that the first years the Rebbe would release a maimer of the previous Rebbe, Lekovit, a designated Yom Tov or Echzidishe Yom Tov. When Yud Beis Tammuz was on Shabbos, the Rebbe would begin the maimer with a posik of the parasha. During the next farbrengen Sunday evening, Yud Gimel Tammuz, the beginning of the maimer would be related, including also the contents to Yud Beis Tammuz. We find two occasions where on Yud Beis Tammuz

43:51 Speaker 2 the Rebbe began the maimer with the verse, This took place in Tovshin Tes Vav 1955 and Tovshin Dalet Mem 1984. Interesting to note that Yud Beis Tammuz, Tovshin Yud Dalet 1954, the Rebbe began the maimer with the verse, which as the Medroshe Chazal explained that this refers to Yitzchak Avinu, the Rebbe speaks in the maimer about the Frivike Rebbe, whose second name is as Yitzchak Avinu. When the commemoration of Yud Beis Tammuz was marked in the year of a complete decade or two decades and so on since the actual geulah in Tovshin Pesai in 1927, we find that the Rebbe would begin the maimerim of that Yud Beis Tammuz season. They would be identical to the beginning of the maimerim that the previous Rebbe delivered immediately after his geulah in 1927. Hemshichen, sometimes the maimerim of Yud Beis Yud Gimel Tammuz would be a hemshech, a short continuing series of up to three maimerim. The Rebbe would, in the later maimer, refer back to the earlier maimer. Interesting to note that in Tovshin Yud Zayin 1957, the third maimer of the Yud Beis Tammuz hemshech series that began on Yud Beis Tammuz was delivered by the Rebbe during his visit in Ken Gan Yisrael. Actually, this hemshech is a very deep hemshech explaining very deep concepts Echzidis. Imirt Hashem, in the next installment, we'll continue discussing the maimerim. The hemshech to the earlier Yud Beis Yud Gimel Tammuz installments, we're now continuing with installment number nine, where we are referring back to a factor of

46:34 Speaker 2 the Yud Beis Tammuz farbrengens, the Rebbe's maimer, maimerim that he delivered during the Yud Beis Tammuz farbrengens. Over the duration of more than 40 years, we find on Yud Beis Tammuz two times where the Rebbe on three consecutive occasions began the maimer with the same posik or maimer chazal. One was in Tovshin Lamet Vov 1976. The three maimerim began with the posik Nosata L'riyecha Nesli Snesis. This beginning was also a maimer that the previous Rebbe said and sent to Yidden in Russia in 1933 on the occasion of Yud Beis Tammuz. The Rebbe delivered the three maimerim on Shabbos Yud Beis Tammuz, and then the next day Yud Gimel Tammuz, and then Tes Vov Tammuz, respectively. Chassidim noted that this farbrengen took place right after the successful release of 100 Jewish passengers who were hijacked to Entebbe. The Rebbe then, during a farbrengen, said that it has been many years since such a miracle took place. The three maimerim were later merged as one and prepared for Hagor to be edited by the Rebbe. The second time that there were three consecutive occasions that the Rebbe began the maimer with the same divrei amaschel, same beginning, was in Tovshin Mem Beis 1982. The beginning of the three maimerim began with the quote from the Mishnah in Pirkei Yoves, Asorash Ayeishvim Ve'eishkim B'Teyra, when 10 people sit and are studying Teyra, which is based on the maimer of the previous Rebbe, which he released on the occasion of the first Yud Beis Tammuz farbrengen in Tovshin Pe'ches.

48:59 Speaker 2 It was the first year after he was released from prison, and Chassidim commemorated and celebrated Yud Beis Tammuz 1928. And it was intended that Chassidim should study this maimer. The Rebbe delivered the three maimerim on Yud Beis Tammuz, on Yud Gimel Tammuz, and on Tes Vov Tammuz, respectively. The second and third maimer were a hemshech, a continued series, and edited muger by the Rebbe. Regarding the Yud Beis Tammuz maimer from Tovshin Yud Gimel 1953, an interesting story took place after a farbrengen in response to a question that was asked from the Rebbe Benigea to this maimer. And he asked to listen to the audio of that farbrengen. You can listen to this audio in the link. Our Abaron Goldstein of Ann Arbor, Michigan relates the story. The hemshech to the earlier installments Benigea to Yud Beis Yud Gimel Tammuz. We're now continuing with installment number ten, where we will discuss a factor of the Yud Beis Tammuz farbrengens, an additional aspect in the Yud Beis Tammuz ma'amarim, one which may have been unnoticed by many. Yud Beis Tammuz is also, of course, the yom ha'yoledes of the previous Rebbe. It is known the custom relate from the Baal Shem Tov that one recites the kapitel Tehillim that corresponds to the person's age. On a new birthday, one begins reciting the next kapitel Tehillim corresponding to the year they have just entered. For example, a bar mitzvah bocher, when becoming thirteen years old, recites kapitel fourteen, being that he began entering into his fourteenth year. We

51:12 Speaker 2 find by the Rebbe Rashab that he either said or wrote ma'amarim on the occasion of his yom ha'yoledes. In addition, we find at times, uh, there is ma'amar focused on the new chapter in Tehillim which he just entered. An example for this would be in the month of Cheshvan, shnas ezras, late 1916, where there is a, uh, ma'amar that begins with the pasuk lamnatzeach al tashchis, which is a verse of the new chapter in Tehillim, the age which the Rebbe Rashab has just entered that year, as the Rebbe writes it in a ha'arah, in a comment been agir to this ma'amar. Likewise, chaf cheshvan taf reish pei, late 1919, the Rebbe Rashab wrote several ma'amarim on kapitel samech, chapter sixty in Tehillim. This was the year into which he entered on this date. In fact, on chaf cheshvan in that very same year, he also delivered a ma'amar on the verse smuchim le'ad le'olam. The Rebbe explained in one of his ma'amarim that the word smuchim beginning with a samech symbolizes sixty. The Rebbe would on Yud Beis Tammuz make note of the new kapitel of the previous Rebbe by explaining a verse in the new kapitel, the age, the year in which the previous Rebbe has entered on the Yud Beis Tammuz of that specific year. Likewise, as the Rebbe in his ma'amar of Yud Alef Nissan would explain a verse in his new kapitel year which the Rebbe has entered on Yud Alef Nissan. A little background. In the year taf shin tes

53:28 Speaker 2 vav, 1955, Yud Beis Tammuz was on Shabbos. The Rebbe did not deliver a ma'amar during this farbrengen, but spoke a sicha on the new kapitel of the previous Rebbe. Yud Gimmel Tammuz farbrengen included also a ma'amar. In taf shin yud zayin 1957, we already find that the Rebbe would in the Yud Beis Tammuz ma'amar explain a verse of the previous Rebbe's new kapitel in Tehillim. Over the years, at times we find that the Rebbe would sometimes begin his ma'amar with a pasuk of the new kapitel of the previous Rebbe. Not only to elaborate on the verse of the new kapitel Tehillim in the ma'amar, but the ma'amar would begin and would focus completely on a pasuk of the new chapter of the pred-previous Rebbe's age. This took place in the years taf shin chaf tes, taf shin lamed beis, taf shin lamed he, and taf shin lamed tes, 1969, 1972, 1975, and 1979. The last ma'amar we were zecher from the Rebbe for Yud Beis Tammuz was leil Yud Beis Tammuz, the evening of Yud Beis Tammuz, taf shin mem chet 1988. The ma'amar was said immediately after Ma'ariv. The hemsech to the earlier installments been agir to Yud Beis, Yud Gimmel Tammuz, we're now continuing with installment number eleven, where we will discuss additional aspects of the Yud Beis Tammuz celebration. When the Rebbe's biography, published originally in the beginning of the Hayom Yom in the Shalsheles Hayachas, when it was updated and handed in to the Rebbe in taf shin nun 1990, the

55:45 Speaker 2 Rebbe reviewed it and edited it. There was a paragraph regarding the rebbetzin been agir to Yud Beis Tammuz taf reish pei zayin 1927. As known, the previous Rebbe chose his middle daughter, the Rebbetzin, that she should travel and accompany him to Kostroma. In the Hayim Yaim, right after the Rebbe's biography, there's a paragraph that appears right under the title, Ishte, the Rebbetzin. This was added and included in the Rebbe's biography after Chovvei Shvat Tovshim Memches, after the ptila of the Rebbetzin, 1988. In the paragraph, there's a sentence that says the following. Read it first in Hebrew and then in English. In English, she was also the first to publicize the news of the Geula in the Lubavitch courtyard in Leningrad. When the Rebbe edited this sentence, the Rebbe crossed out the word va'af. And in addition to that, the Rebbe crossed out the word lefarsem to publicize, and instead the Rebbe chose the word limser to relay. After the words as besuras hagula to relay the besuras hagula, the Rebbe added the following words, be telefon mikastrama le diras ha'av be Leningrad. By phone, from Kostroma to the residence of her father, the previous Rebbe, in Leningrad, where he lived at the time. So reading the sentence in Hebrew as the Rebbe edited it is She was the first to relay the news of the Geula, relaying the Besuras Hagula by phone from Kostroma to the residence of her father in Leningrad. Another aspect, Benegea to Yud Beistamos, a sikha that the Rebbe spoke, Shabbos

58:51 Speaker 2 Parsha Masai Tovshin Chavzayin 1967. The Rebbe, while discussing the miracles of the Six-Day War, which was a little earlier that summer, 1967, the Rebbe stated in the sikha the following, Chas v'Shalom to designate it as a Yom Tov with Hallel since we don't institute additional Yom and Tevin. Likewise, Yud Beistamos, indeed it is a day of redemption for all Jews, as the previous Rebbe testified that all Jews are included in his redemption, but surely no one considered to institute, seems like on a steady basis, the recital of Hallel even without a bracha. And the Rebbe continues, it is a Yom Tov prati, an individual Yom Tov, as we find by Gedali Yisrael Jewish leaders who designated a Yom Tov for themselves and their families in the day that a miracle took place by them. And this was in order to focus on the miracle and thank Hashem, and especially to utilize it for inspiration and strength in Torah and mitzvahs. Around 14 years later, an interesting yechidus took place on Yud Gimel Tammuz with the Skolia Rebbe and his grandfather, the illustrious Rabbi Leibel Tziviak, alav haShalom. The Skolia Rebbe asked the Rebbe three questions in Tanya, and the Rebbe responded in length. The Skolia Rebbe then introduced his grandfather, Rabbi Leibel Tziviak, to the Rebbe. When the Rebbe heard the name Rabbi Leibel Tziviak, the Rebbe commented, Your name, your reputation is all over the world. Yeshivas, Mishulachim, Shadarim, all the different aspects of Moisesness, of institutes. Rabbi Leibel Tziviak was a tomim, a

1:01:20 Speaker 2 talmid and timchit mimim in Warsaw. In the Yechidus, he told the Rebbe that after they received the news, Yud Beistamos, Tofresh Peisai in 1927, about the release of the previous Rebbe, his grandfather sent him to the Yomit and instructed him to say Hallel. The Rebbe asked, in what city did this take place? Rabbi Leibel answered, in Warsaw. And he added, I also had the zchus to stand under the Rebbe's chuppah, holding one of the four beams that held up the chuppah. In conclusion, the Rebbe said, "Ze yor shein lirzet asaf kulsoft zen mirzach." Rebbe said, "Very nice. You see that eventually we meet." The of the earlier installments . We're now continuing and concluding the Yad Beis Tammuz series with installment number 12, where we will discuss the Rebbe's insights and directives on the occasions of reaching various decades since the redemption of the previous Rebbe. Taf Shin Yud Zai in 1957 marked 30 years since the geulah in the year 1927. The Rebbe explained that also in a renewal of an old event, an event that happened in the past, there are various levels. When a certain number of years have passed, as 10, 20, and so on, there's a greater drawdown, the hamshacha from above, not within the range of the previous hamshacha and renewal. And as it says in the Mishnah, in Pirkei Avos, that every decade ushers in a new era, 10 esre, ben esrim, ben shloshim. The Rebbe continues, we can explain according to the Pardes, this is a sefer

1:03:52 Speaker 2 in Kabbalah, that everything in the creation is based on the number 10, since it corresponds and reflects the 10 sefiras, the ten attributes. Especially regarding 30 years, the Tzemach Tzedek explains that it reflects, symbolizes the 10 sefiras in threefold. One, the vessels of the sefiras, of the attributes. These are the kalim of the 10 sefiras. Two, the Ohr Pnimi, the inner light which is enclosed in the vessels. And three, the 10 lights, the 10 revelations that are not enclosed in a vessel, but they hover from above. All these three are the basic concept of the chain of creation. From this we derive, the Rebbe sums it up, that when 30 years have been completed since the redemption, a new spiritual hamshacha relating to the geulah is drawn down and is greater than the previous ones. And since we have this unique drawdown of redemption, therefore there is a need to increase and reveal more in Torah and mitzvahs. Ten years later in Taf Shin Chaf Zayin 1967, it was 40 years si- since the geulah of Yud Beis Tammuz. The Rebbe cited the verse in the Gemara that after 40 years, a student gains a unique intuition, a deeper insight in the mind and understanding of his rav, of his teacher. And the Rebbe explained that this refreshing needs to be expressed not only in the understanding the words of the rav, but also in action, spreading Torah and Yiddishkeit. A decade later, in Taf Shin Lamed Zayin 1977, when it was the 50th anniversary

1:06:07 Speaker 2 since the geulah, the Rebbe said the following: "We find in Halacha that 50 is an era in its own right, a jubilee, a yovel. As the Talmud cites, 'Ei lamei shel Levi is chamishim shanah,' the world of a Levi, the cycle, the full cycle of a Levite is 50 years." So the Rebbe continues, "Likewise, since 50 years were completed, a new cycle begins with the 51st year. From this we understand that the new tekufa, the era of the next 50 years, needs to begin in a manner which is completely out of proportion in comparison to the previous 50-year cycle. Which means that how much we accomplished over the course of the 50 years that just came to a completion, when we enter the 51st year and a new 50-year cycle begins, we need to increase in all matters of Torah and Yiddishkeit in a manner which is completely not within the range of the earlier cycle, since we are obliged milel be-kodesh to constantly accelerate benegei haTorah and Yiddishkeit." Ten years later, Taf Shin Mem Zayin 1987, it was 60 years since the geulah. The Rebbe spoke about the significance of 60 years of redemption and spreading Torah, Yiddishkeit, and the wellsprings of Hasidism. And in the Halachic spirit, the number 60 signifies also bikur, bikur be-shishim, nullifying something negative being outnumbered by 60. Likewise, the Rebbe says here, all the negative aspects, and especially the galus, which resulted from Sinas Chinam- We can nullify it through Avas Yisroel. In conclusion, as we are, Be'ezras

1:08:21 Speaker 2 Hashem, concluding this series of Yud Beis Yud Gimel Tammuz, I will add some clarity regarding a few facts which were mentioned in the earlier installments. We mentioned in audio number three fifty-six that the Yud Beis Tammuz Farbrengen began at eight thirty. It needs to be noted that this was relevant only in the winter Farbrengens when eight thirty was already after Ma'ariv. But in the season of Yud Beis Tammuz, the Farbrengen began nine thirty as other Farbrengens in the summer season. It was also mentioned that amongst the topics at the Yud Beis Tammuz Farbrengen that the Rebbe addressed was instituting a moment of silence in the public schools and also to s- publicize the Zei Mitzvos B'nei Noach, the seven Noachide laws, which the Rebbe addressed quite often in the early 1980s. This coincided with the fact that in the early 1980s, some of the Farbrengens were carried live on cable TV, whereas people of all walks of life viewed the Rebbe's Farbrengens. In the audio number three fifty-seven, it was mentioned from a sicha, the Rebbe spoke about the union of Zecher and Zecher. And just to clarify, the correct meaning for both words means a reminder. Zecher and Zecher, a reminder. A reminder not to forget Amalek. Zecher and Zecher, either way the vowel is pronounced, the main point is to eradicate Amalek completely.